Yale Psychiatry Grand Rounds: June 10, 2022

Transcript

• 00:00I want to thank I want to 1st thank
• 00:02my colleagues and fellow committee
• 00:05members doctors, Derek Gordon,
• 00:07knee Addie, Amber Childs, James Adu,
• 00:11Hun Millard, Michael O'Malley and
• 00:13Rajita Sinha for helping with this.
• 00:16We had the exciting task.
• 00:19Of inviting this year's Care,
• 00:20Sue leadership lecture speaker,
• 00:22we came together as a group of colleagues
• 00:25to combine our knowledge and our networks.
• 00:28To locate a speaker,
• 00:29we believe will inspire you through his
• 00:32lifetime of leadership and service.
• 00:34I would like to introduce you to.
• 00:37Reverend Dr Walter Earl Fluker.
• 00:40He is professor emeritus.
• 00:42Of ethical leadership at Boston University
• 00:45and Dean's professor of Spirituality,
• 00:48Ethics and leadership at Candler
• 00:50School of Theology at Emory University.
• 00:53He was born in Vaiden,
• 00:54Mississippi and raised in Chicago,
• 00:56IL, where he attended public schools.
• 00:59He served in the United States Army as a
• 01:02chaplain's assistant from 1971 to 1973.
• 01:06He received his BA degree in Philosophy
• 01:10and Biblical Studies from Trinity College.
• 01:13In 1977 and a Masters in Divinity
• 01:18in 1980 from Garrett Evangelical
• 01:22Theological Seminary,
• 01:23he completed his PhD degree in social
• 01:26ethics at Boston University in 1988,
• 01:30he retired from the Boston University
• 01:33School of Theology in June 2020.
• 01:36He has served as pastor of the historic St.
• 01:39John's Congregational Church in Springfield,
• 01:41MA from 1981 to 1986.
• 01:46In 1986 he was university chaplain
• 01:49and assistant professor of religion at
• 01:52Dillard University in New Orleans, LA.
• 01:55He became an assistant professor of
• 01:58Christian ethics at Vanderbilt Divinity
• 02:00School and assistant to the pastor
• 02:03at First Baptist Church in Nashville,
• 02:06TN.
• 02:06He taught at Harvard College from
• 02:091990 through 1991 and was named
• 02:12Dean of Black Church Studies and
• 02:16Martin Luther King Junior Memorial
• 02:18professor of theology and Black Church
• 02:21studies at the Colgate Rochester
• 02:23Crozer Divinity School in 1991.
• 02:26In 1992 he became the editor of
• 02:30the Howard Thurman Papers project.
• 02:32He served as Director National Resource
• 02:35Center for the Development of Ethical
• 02:38Leadership from the Black Church tradition.
• 02:41In 1993 through 1998.
• 02:44He joined Morehouse College as executive
• 02:47director of the Leadership Center.
• 02:50Renamed the Andrew Young Center
• 02:52for Global Leadership.
• 02:53The Coca-Cola Professor of
• 02:55Leadership Studies and Professor
• 02:57of philosophy and religion.
• 02:59In 2004,
• 03:00he served as distinguished lecturer in
• 03:02the International Human Rights Exchange
• 03:05program and visiting professor for
• 03:07the University of Cape Town Graduate
• 03:10School of Business from 2008 through
• 03:122011 as faculty at the Salzburg
• 03:16Global Seminar Seminar, Salzburg, Austria.
• 03:19He was a distinguished.
• 03:21Lecturer for the US Embassy
• 03:23in Abuja and Lagos,
• 03:26Nigeria Cape Town,
• 03:28Pretoria and Durban,
• 03:29South Africa,
• 03:31China and India.
• 03:32He has served visiting professorships
• 03:35at the Harvard Divinity School and the
• 03:38Candler School of Theology and Visiting
• 03:41Scholar at Princeton Theological Seminary
• 03:44and Columbia Theological Seminary.
• 03:46He joined the Boston University of Theology
• 03:49faculty as the Martin Luther King.
• 03:51Professor of Ethical Leadership and
• 03:53director of the Martin Luther King
• 03:55Junior Initiative for the development
• 03:58of ethical leadership in 2010.
• 04:00He's consulted and provided ethical
• 04:02leadership training and diversity
• 04:04and inclusion for an array of organizations,
• 04:06including the Democratic Leadership Council,
• 04:09national Conservation, Goldman Sachs,
• 04:12Global Leaders Program and the Tepper School
• 04:16business at Carnegie Mellon University.
• 04:18The Association of American
• 04:20Colleges and Universities.
• 04:22The Department of Education
• 04:24and the Department of State.
• 04:26The boys and girls Clubs of America,
• 04:29the Georgia State
• 04:30Superintendents Association,
• 04:32and the Congressional Black Caucus
• 04:34Foundation among his publications
• 04:36are the ground has shifted the
• 04:39Black Church in Post Racial America.
• 04:41Ethical leadership and the quest for
• 04:43character, civility and community.
• 04:47They looked for a city,
• 04:48a comparative analysis of the ideal
• 04:50of community and the thought of
• 04:53Howard Thurman and Martin Luther
• 04:55King Junior and as editor of the Five
• 04:58Volume documentary edition of the
• 05:00papers of Howard Washington Thurman.
• 05:03I'd like to introduce you to Reverend Dr,
• 05:05Walter Earl Fluker.
• 05:10Thank you very much. Professor lapaglia.
• 05:14I'm trying to get my screen up while I'm
• 05:18talking and I hope I've accomplished that.
• 05:22Can you all see me?
• 05:24Yes, good good. Thank you.
• 05:27I had no idea they sent that bio to you.
• 05:30I would have shortened that
• 05:33by at least several years.
• 05:35But thank you nonetheless for
• 05:38reading that and for giving
• 05:40me this great opportunity,
• 05:42you should know that I'm not
• 05:46the most technical and.
• 05:48Dexterous person when it comes to computers?
• 05:52I'm trying to get my screen
• 05:54down as I talk to you,
• 05:55so if you bear with me just for a moment,
• 05:58I think we can make that happen.
• 06:00Hold on just for one more minute.
• 06:06But let me begin by just thanking.
• 06:10Certainly. All of you for this wonderful
• 06:16opportunity and for this chance to.
• 06:23I'm having some challenges.
• 06:25Let's see if I can do this.
• 06:28Oh boy, why is that happen?
• 06:35Doctor Fluker it looks OK on our end.
• 06:39I know it, but I wish I could see my notes
• 06:41that would that would come in handy.
• 06:43That would be really wonderful.
• 06:45OK, so let's try it this way.
• 06:50I'd like to thank Professor John Crystal
• 06:55and especially Doctor Rajita Sinha,
• 06:59for this recommendation.
• 07:01For Donna lapaglia. Miss Tricia doll,
• 07:06Falculty residence fellows and friends.
• 07:10Of course, I'm delighted to be here.
• 07:12Who wouldn't be delighted to be in
• 07:14the company of people like you?
• 07:17I extend however very special thanks
• 07:20to Doctor Lapaglia who has provided
• 07:24snippets of ongoing diversity,
• 07:27equity and inclusion conversations
• 07:30across the medical schools,
• 07:33departments of psychiatry and psychology.
• 07:36And various work sites that have given me
• 07:39a snapshot of your institutional context.
• 07:42Your commitment to diversity,
• 07:45equity and inclusion has resulted
• 07:48in a number of ongoing discussions
• 07:52and binding commitments.
• 07:54Across your respective professional
• 07:57and academic locations,
• 07:59I applaud these efforts.
• 08:02To create and sustain spaces where difference
• 08:06is both recognized and appreciated.
• 08:10This requires hard work that.
• 08:15More importantly.
• 08:16It involves vigilance and
• 08:20disciplined practices.
• 08:21Within your institutional context,
• 08:23but also in your personal and
• 08:27social interactions as well.
• 08:29Especially as Professor Crystal has
• 08:33indicated at this precarious moment
• 08:35in our nation and around the globe
• 08:38as we witness the recent January,
• 08:40the 6th hearings ravages of
• 08:43war and ethnic cleansing.
• 08:45The brutality of state violence,
• 08:48the horrendous efforts to restrict
• 08:51and confine spaces of dissent.
• 08:55We're challenged with what Martin Luther
• 08:57King Junior called the urgency of.
• 08:59Now with the rise in campaigns
• 09:03of anti abortion legislation,
• 09:05restraints on voting rights,
• 09:07the contested confirmation of the first
• 09:11black female Supreme Court Justice,
• 09:14the policing of black, brown,
• 09:16trans and queer bodies and
• 09:18the erection of legal,
• 09:20cultural and material barriers
• 09:23against immigrants.
• 09:24Especially from countries that the former
• 09:28president called holds of defecation.
• 09:32The need then,
• 09:34for reimagined vision of democracy.
• 09:38Is urgent and necessary.
• 09:40This lecture is a constructive and
• 09:43practical reflection on diversity,
• 09:47equity and inclusion hereafter de I.
• 09:52Initiatives that create and sustain
• 09:56democratic space and what I'm going to
• 09:59call the intersection where worlds collide.
• 10:08Something is happening here.
• 10:11OK so DI, I want to first emphasize is
• 10:16an ethical enterprise that dares to speak
• 10:22and create and sustain democratic space.
• 10:26This perspective is akin to
• 10:29what John Dewey said when,
• 10:32and I quote democracy is a form of
• 10:36government only because it is a form.
• 10:40Of moral and spiritual association.
• 10:45My concern however,
• 10:47is more with democratic space.
• 10:51Democratic space refers to the
• 10:55ongoing struggle against Miscounting.
• 10:58The reconfiguration of space and the
• 11:01reordering of time for subjugated bodies.
• 11:05This idea is represented in
• 11:08the political philosophers.
• 11:09Jacques Ranciere's notion of policing.
• 11:14Policing as the rule that
• 11:17governs the bodies appearance.
• 11:19A configuration of occupations
• 11:22and properties of the spaces where
• 11:25these occupations are distributed,
• 11:27thus creating and sustaining
• 11:31democratic space.
• 11:32Is, on the other hand,
• 11:34an extremely determined activity
• 11:37antagonistic to policing.
• 11:40Because it is human activity that
• 11:43turns on equality and equity,
• 11:46as is basic principles.
• 11:50And basic presuppositions for
• 11:53diversity and inclusion.
• 11:55In this sense,
• 11:57the work of DEI concerns the
• 12:00struggle for the redefinition of
• 12:03the distribution of certain shares
• 12:05or spaces among certain groups
• 12:08whom ronciere calls dead of a
• 12:11part of those who have no part.
• 12:14Here for us the reference is
• 12:17to ability religion, class,
• 12:20race, gender, ethnicity,
• 12:22sexual orientation and so on.
• 12:25The concern is with the people,
• 12:28that is the Dmas,
• 12:30those that are not accounted
• 12:32for in a configuration of power.
• 12:35Those relegated to animal life with sound.
• 12:40Think of George Floyd and maybe Eric
• 12:42Gardner and so many other examples.
• 12:45Those with with with with sound
• 12:48but cannot speak.
• 12:54Daughtry Spivak raised
• 12:55this question in this way.
• 12:58She asked the question
• 13:01can the sub Ultron speak?
• 13:06We know from recent movements like
• 13:08Black Lives Matter and say her name
• 13:12that these bodies do dare to speak,
• 13:15break, shift and redefine the spaces they
• 13:19have been assigned in the abled racial,
• 13:22gendered, religious and class
• 13:25sexual architecture of this nation.
• 13:29And it is precisely
• 13:31because they dare to speak.
• 13:33That they reveal the process of equality
• 13:36and equity because only a free human.
• 13:40Can speak.
• 13:48Equity is society's commitment to meet
• 13:52people where they are and provide for
• 13:55each the resources necessary to enable
• 13:58them to achieve at their highest levels.
• 14:02In another sense, equity is about
• 14:04respecting each person's inherent
• 14:06worth and acknowledging in Word,
• 14:09and indeed that the primary
• 14:12infrastructures of our society.
• 14:15Have failed to do so.
• 14:24Equity is the presence of justice.
• 14:28Just as fairness describes a Society
• 14:31of free citizens holding equal basic
• 14:35rights and cooperating within an
• 14:38equitable economic and political system.
• 14:41In this sense, equity.
• 14:44Is synonymous with fairness.
• 14:47And with justice.
• 14:49Now I gave you all of that to impress you,
• 14:53but I want to tell you a story.
• 14:56And I also wanted to define the
• 14:59context out of which I'm speaking.
• 15:01Allow me to share a story.
• 15:04That illustrates the complex challenges.
• 15:08Of. The quest for justice and equity.
• 15:13And speaking as a form of resistance
• 15:17at intersections where worlds collide.
• 15:22A few years ago,
• 15:23in a crowded parking lot at the
• 15:26intersection of West Paces Ferry and
• 15:29Northside Parkway in Atlanta, GA.
• 15:33A rather affluent area.
• 15:36I was searching for a parking space.
• 15:41I was in a hurry to meet my
• 15:44sons future father-in-law.
• 15:47And I wanted to be on time as
• 15:50a sign to him of the kind of
• 15:53family that he was inheriting.
• 15:57In my concentration on trying to
• 16:00find the space. I suddenly realized.
• 16:04That I was driving in the wrong direction.
• 16:08In a one way lane,
• 16:11you should know that's not the
• 16:13first time that's happened to me.
• 16:15When I saw a woman moving towards her car.
• 16:20I paused and I looked through
• 16:23my rearview window mirror,
• 16:25at least to make sure that
• 16:28no one was behind me.
• 16:30And.
• 16:33I decided to wait in hopes of making.
• 16:38An expeditious entry wants she departed.
• 16:42As I waited for her, I noticed that a fine
• 16:47looking middle aged gentleman driving
• 16:49a top down red convertible with a huge
• 16:54shaggy dog in the past passenger seat.
• 16:58That is, he was bearing all the
• 17:01accruements of a self sufficient man.
• 17:03He had entered the lane driving
• 17:06in the proper direction.
• 17:08Well, I thought to myself.
• 17:11That he had stopped to accommodate
• 17:15the other drivers exit.
• 17:17And I reasoned to myself,
• 17:19since I was not obstructing
• 17:22traffic and no one was behind me.
• 17:26That the gentleman in the
• 17:28convertible was extending.
• 17:30A courtesy to the other driver
• 17:33as she backed out of the space.
• 17:37And that of course he would
• 17:40allow me to enter.
• 17:42But once the woman had exited.
• 17:45This fine looking gentleman in the really
• 17:49cool red convertible rushed into the space,
• 17:53signaling his conquest of disputed territory.
• 17:58Perhaps I've been living
• 18:00in New England too long.
• 18:02And had forgotten my place in the
• 18:06genteel Southern culture of Atlanta.
• 18:08So.
• 18:10I spoke.
• 18:13And nonchalantly question his aggressive
• 18:16conquest of the space with the exclamation,
• 18:20how dare you?
• 18:22And he responded with a racial
• 18:25insult filled with an old venomous
• 18:28tone that left me unsettled,
• 18:30disarmed, and in disbelief.
• 18:33How black of you he shouted back
• 18:36at me with a vitriol that I found
• 18:40disturbing and disproportionate.
• 18:43To the context. After all.
• 18:47It was just a parking space.
• 18:52He continued to insult me by shouting
• 18:55that the problem in this country is
• 18:58that Obama and the rest of you think
• 19:02that you can just take over everything.
• 19:05By the way,
• 19:06this was on August 31,
• 19:092012,
• 19:09during the height of President Barack
• 19:12Hussein Obama's second campaign for
• 19:15the presidency of the United States.
• 19:18I was unaware that I nor Obama
• 19:21nor the millions of people who
• 19:24voted for him really wanted to
• 19:26take this country from anybody.
• 19:29On that very special day,
• 19:32I just wanted to find a parking space.
• 19:36And meet with my sons future father-in-law.
• 19:41I admit it was an awkward situation
• 19:43and that I was guilty of a time
• 19:46honored American tradition of
• 19:48grabbing the first available
• 19:50space in a crowded parking lot.
• 19:53I was guilty of improvisational
• 19:56driving and for that ioffer a
• 20:00public apology to you and all
• 20:03good standing American citizens
• 20:05who follow the rule of law and
• 20:08traditional parking lot etiquette.
• 20:10I should add that I was momentarily
• 20:13enraged and pondered the option
• 20:16of getting out of my car and
• 20:18walking over to him and demanding
• 20:21that he explained his response.
• 20:23I also considered the option of parking
• 20:27behind him in protest and making a scene.
• 20:31But neither of these was
• 20:35a legitimate response.
• 20:37Since I had entered the wrong lane.
• 20:41Instead,
• 20:42I decided to move along and
• 20:45find another parking space,
• 20:47which I eventually did.
• 20:51But on my way to the restaurant.
• 20:54I saw him again and could not
• 20:58resist wishing him a good day.
• 21:01I admit it was a petty,
• 21:02sarcastic and the fetus response,
• 21:05but what was I to do short of starting
• 21:09a raucous in which no one would emerge,
• 21:14feeling good about themselves?
• 21:16Especially not I. Since there were
• 21:20two white policemen in the other lane
• 21:24who had observed our early exchange.
• 21:28History, personal experience.
• 21:30And contemporary events involving
• 21:34white policemen and black male bodies.
• 21:39Suggested that I had limited
• 21:42if any civil options. Except.
• 21:46To move on.
• 21:50Here we are, my friends.
• 21:53Nearly a decade later after
• 21:55President Obama's two term presidency
• 21:58and the election of Donald J.
• 22:00Trump as the 45th president of
• 22:02the United States and now Joe
• 22:05Biden as our 46th president.
• 22:09I think there is far more then at
• 22:12stake than my passing encounter over.
• 22:15Parking space rather there is a deeper
• 22:19and more profound issue that threatens
• 22:22the very future of our Republic and
• 22:26democracy and cherished institutions
• 22:28such as yours in the midst of an
• 22:34ideological divide of politics.
• 22:37During this new season of making America
• 22:40great again and replacement mania,
• 22:43we have been revisited by an older and more
• 22:47insidious problem than a parking space.
• 22:50It is a campaign to reconfigure time and
• 22:53space back to an era where certain people,
• 22:57certain bodies.
• 22:59Knew their place in the house
• 23:03that race built this challenge.
• 23:06Has a long and difficult history
• 23:09that we cannot explore here.
• 23:15And forgive me for making
• 23:17parallels in this personal mundane,
• 23:20and maybe for some of you trivial event.
• 23:24But I believe there are lessons that
• 23:26we can reflect upon in our work.
• 23:29Of dei. So how do we respond?
• 23:33How do we negotiate the traffic?
• 23:37At Anders sections where worlds collide.
• 23:40And work for democratic space
• 23:42that cradles the work of deyi.
• 23:45What are the critical tools and
• 23:48methodologies that allow us to engage
• 23:52the complex ethical questions in
• 23:55public life without losing our minds?
• 23:58Perhaps our souls?
• 24:08My work in this area seeks to hold
• 24:11together 2 important dimensions.
• 24:14Of institutional practices.
• 24:18And what jergen, harbour Moss and others
• 24:21have called life worlds and systems?
• 24:25Life worlds refer to the commonplace
• 24:28everyday traffic of life where people
• 24:31meet and greet one another where
• 24:34common values and presuppositions
• 24:36about order and the world are hailed.
• 24:40Life whirls. Life worlds, for instance,
• 24:45if you've ever seen Barack Obama when
• 24:48he would step off the helicopter or
• 24:50would take a little step up to a podium,
• 24:54there's always a little swag.
• 24:56If you've noticed it.
• 24:58Do you think he learned that
• 25:01in Hawaii or Indonesia?
• 25:06Or California.
• 25:07No, their South side of Chicago.
• 25:10That's that's life world.
• 25:12It's it's your style is your.
• 25:17Is your way of being in the
• 25:20world life worlds are important.
• 25:22Because they also refer to the
• 25:26space or spaces where citizens
• 25:29meet and engage in meaningful
• 25:33discussion and action about values,
• 25:36the values and where they hold one
• 25:41another accountable for what they know.
• 25:45And value.
• 25:48Life worlds are important.
• 25:52Systems, on the other hand,
• 25:54refer to the vast,
• 25:57often impersonal bureaucratic systems
• 26:00dominated by money and power economics,
• 26:04politics, and the various structures.
• 26:07As we well know of education,
• 26:09communication and technology and more.
• 26:13Which are frequently at odds with the
• 26:17pedestrian traffic of life worlds.
• 26:20Life worlds are built upon social practices,
• 26:24traditions,
• 26:25and institutions that are often at
• 26:29odds with systems where technical
• 26:32reason and the relentless quest
• 26:35for power and money assault
• 26:38their very fragile existence.
• 26:41Leaders who encounter and
• 26:44serve in diverse environment.
• 26:48Are at these intersections often without
• 26:52the requisite skills and competencies,
• 26:56not only to tolerate the other,
• 26:58but to appreciate spaces of diversity.
• 27:03And pluralistic cultures in their own lives.
• 27:09And with others I'm suggesting,
• 27:12therefore,
• 27:13that the work of deedi is at the
• 27:17intersection or intersections of these
• 27:20life worlds and systems that define
• 27:24and perpetuate habits and practices.
• 27:27In institutions and traditions
• 27:29that conspire against our noblest
• 27:32aspirations for personal and
• 27:35social transformation of spaces,
• 27:37where different bodies meet and speak.
• 27:42This is particularly true in
• 27:46settings where the complex
• 27:48intersectionality of ability,
• 27:50age, ethnicity, gender,
• 27:52race, class,
• 27:53religion,
• 27:54sexual orientation is approached without
• 27:57attention to the social historical
• 28:01context from which they have emerged.
• 28:04We call it habitus.
• 28:07You might call it neuro
• 28:10psychological pathways.
• 28:12But for those on the
• 28:15cultural sociological side,
• 28:16habitus is the composite of an
• 28:19individual's lifestyle values,
• 28:21dispositions,
• 28:22and expects expectations associated with
• 28:26particular social groups that acquired
• 28:29through activities and experiences
• 28:31of everyday life in their life worlds.
• 28:34In other words,
• 28:36the habitus can be understood as
• 28:39a structure of the mind emotions.
• 28:42And behavior,
• 28:43therefore the results characterize
• 28:46by a set of acquired schemata.
• 28:50Sensibilities,
• 28:51dispositions,
• 28:51and taste.
• 28:53Hence it is all even more
• 28:57important that those who are
• 28:59engaged in these areas of concern.
• 29:03I'm going to suggest that we
• 29:06remember retail and relive our
• 29:09stories within the context of larger
• 29:13social historical narratives that
• 29:15shape and form our understandings
• 29:18of the spaces that certain.
• 29:21Bodies should occupy.
• 29:24My approach that this problem is
• 29:26related to the ways in which the
• 29:29question of ethics is raised in public life.
• 29:32That is,
• 29:33how do we discern,
• 29:34deliberate and decide on the
• 29:37most appropriate responses to the
• 29:39intersections where diversity,
• 29:41equity and inclusion meet and often
• 29:45collide these intersections of life
• 29:48worlds and systems are very dangerous noisy.
• 29:53It is hard to hear.
• 29:55What the other is saying?
• 29:58And their locations of crises that can
• 30:02erupt into senseless now listic violence.
• 30:05We cannot assume,
• 30:07therefore,
• 30:07that our encounters are always
• 30:10with rational actors.
• 30:12That's more your department
• 30:13than mine for whom reason and
• 30:17conscience are points of departure,
• 30:19and if so, we must ask who's reason.
• 30:25And who's justice are we talking about?
• 30:30This intersection. For me,
• 30:33represents both private and public spaces.
• 30:38Where those of us working. Indeed, I.
• 30:44Must stand, negotiate and transform.
• 30:48The intersection of our personal core values.
• 30:51And the challenges that are
• 30:53posed to us in our work.
• 30:56So the parking lot incident.
• 30:59Leaves me at least with some hard
• 31:02but practical lessons which are
• 31:05morals lessons from good stories.
• 31:09Speak to certain morals.
• 31:13About sharing space with others that
• 31:17involves discerning deliberating and
• 31:19deciding on the most appropriate ethical
• 31:23response in the brief time we have left,
• 31:25I would like to share
• 31:27five ways of doing ethics.
• 31:29At the intersections where worlds collide.
• 31:33But first just a peak.
• 31:37At.
• 31:37The difference that I want to accentuate for
• 31:41our purposes between morality and ethics,
• 31:46morality refers to commonly accepted rules,
• 31:50conducts conduct patterns of behavior
• 31:53proved by social groups.
• 31:56And as you can read,
• 31:58more reliable has his primary location.
• 32:02In Life world worlds.
• 32:05And although the words morality
• 32:07and ethics are often used
• 32:09interchangeably for our purposes,
• 32:11it's important to make a
• 32:13distinction between the two.
• 32:18Ethics and its normative sense is
• 32:21the critical analysis of morality.
• 32:24Morality is the object.
• 32:27The subject for analysis for ethics.
• 32:31It is a reflection on morality with
• 32:33the purpose of analysis, criticism,
• 32:36interpretation and justification of
• 32:39roles and relations in societies.
• 32:44We need ethics. And our
• 32:49deliberations. And DEI.
• 32:57This understanding of
• 32:59ethics is very important.
• 33:01Because it asked questions.
• 33:06Like how does one go about
• 33:08making an ethical decision,
• 33:10whether person or public at the intersection?
• 33:14Of these life worlds and systems.
• 33:18And most of our moral perspectives,
• 33:20of course, arise from these life
• 33:22worlds which have their own histories
• 33:25and communities of memory that
• 33:28determine what is right and good.
• 33:31I'm going to suggest in this very
• 33:33short time that we have left.
• 33:35I have 17 minutes according to my watch.
• 33:38Five ways of thinking.
• 33:44Five ways. Of ethical deliberation.
• 33:49For DEA I'm referring to them
• 33:54respectively. As the rationalist,
• 33:57the realists, the relativists,
• 33:59the raconteur, and the retailer.
• 34:05First and foremost. The rationalist
• 34:09at the heart of this approach.
• 34:13Especially as it relates to our common
• 34:17work of DEI is the belief that reason
• 34:21is the supreme source for ordering
• 34:23and giving coherence to the moral
• 34:26life and ensuring democratic space.
• 34:28It focuses on questions like what is my duty?
• 34:34To whom and to what or better?
• 34:37What are my rights?
• 34:48What are my rights? What is my duty?
• 34:53We normally refer to this as
• 34:55deontological ethics, but I don't
• 34:57want to bore you with those words.
• 34:59This is the study of duty and obligation.
• 35:03Thus, for the rationalists,
• 35:06the abstract individual is primary.
• 35:09And all said individuals must seek
• 35:13conformity and compliance to policies
• 35:16and procedures by subordinating
• 35:19personal idiosyncrasies and
• 35:21cultural and social differences.
• 35:25This view presupposes a normative
• 35:29or rational basis for equality.
• 35:32But deeper concerns for equity often go.
• 35:36On a dress.
• 35:40In other words.
• 35:46Those who adhere to this perspective
• 35:50often place higher value on
• 35:53contracting DGI through rules,
• 35:55laws, policies, procedures,
• 35:57and principles that are understood
• 36:00as universal and binding,
• 36:03while often ignoring very important concrete,
• 36:06historical, and cultural matters
• 36:08that pertain to moral decision
• 36:11making and processes surrounding.
• 36:14Equity and fairness.
• 36:16Especially regarding spaces
• 36:18for certain bodies.
• 36:23There are some obvious weaknesses and
• 36:26strengths that are involved in this.
• 36:33And especially in creating
• 36:35democratic space for DIY.
• 36:40We should say at first that.
• 36:42At least at best,
• 36:44it seeks rule based egalitarianism.
• 36:47Everybody is equal.
• 36:49And is concerned with order and procedure.
• 36:52For example, hiring or an admission
• 36:56processes that demand certain criteria.
• 36:58Credentialing, research, and scholarship.
• 37:01How do we control for equity and
• 37:05equality and difference in respect?
• 37:07To needs and resources of the collective.
• 37:11This is what the rationalist
• 37:14is concerned about.
• 37:16And much of the recent conversations,
• 37:19controversies surrounding compliance
• 37:21falls into this scenario of
• 37:25rules based ethical perspectives.
• 37:28Some questions that are raised.
• 37:32Or what are the rules?
• 37:33Who makes the rules?
• 37:35Who determines what is just and
• 37:37equitable when rules are broken?
• 37:40Are penalties enough to sustain
• 37:43a just and equitable process?
• 37:45In other words,
• 37:46in what frame of mind are those who are
• 37:50charged with framing and implementing
• 37:53dei institutional practices to proceed?
• 37:56Though necessary principles
• 37:58and rules derive from contract.
• 38:01Or contractual obligation by which all
• 38:05parties at least theoretically consent
• 38:08to abide are ultimately inadequate
• 38:11because the rules often changed.
• 38:14Based on context,
• 38:16stakeholders needs and resources
• 38:19presented to dei population.
• 38:22Who makes the rules?
• 38:23What are the rules?
• 38:27The second approach.
• 38:29Has to do with the real list.
• 38:34And I know that many of you listening.
• 38:38Can appreciate the rationalist approach,
• 38:40as do I even with its inherent weaknesses.
• 38:44The realists. Is a little different.
• 38:48The realist has its bases in empiricism.
• 38:52Scientists will light up for this one
• 38:56unlike the rationalist who gives priority
• 38:58to reason as a universalizable principle
• 39:01or rule to which we should conform.
• 39:05Empiricism basically says that all
• 39:08knowledge is derived from sense experience,
• 39:12that our rules and moral practices
• 39:15arise from our experiences,
• 39:17and thus they must always be.
• 39:20Test it.
• 39:21In respect to their practicality and
• 39:24probability to yield the maximum good.
• 39:27As an ethical theory,
• 39:30it's normally referred to as
• 39:32utilitarianism or consequentialism.
• 39:34There are different names,
• 39:37but this perspective begins
• 39:39with goals or with the end in
• 39:41mind or with the outcomes.
• 39:46Of decision making and selection it has,
• 39:50as is focused the idea of human
• 39:53beings as practical realists who are
• 39:56concerned with product or outcome.
• 39:59How do we give an account?
• 40:02For the qualitative quantitative
• 40:04measures that we use in admissions,
• 40:07for instance, the hiring of faculty,
• 40:09curriculum development, et cetera.
• 40:11In all cases, the obvious strength
• 40:14of the realists lies in its direct
• 40:17empirical moral commitment to the
• 40:20diminution or reduction of inequity
• 40:23wherever and whomever it occurs,
• 40:27institutions that.
• 40:28Use realist based ethics as guides
• 40:33for improving the quality of
• 40:35diverse environments tend to ask
• 40:38questions like have we considered?
• 40:41Sorry about that. Have we considered?
• 40:45All all of the consequences.
• 40:51All of the ways in which we
• 40:54need to think about.
• 40:57How this will land?
• 40:59In our community of stakeholders in context,
• 41:03and how can we best serve the
• 41:05ends of the collective rather
• 41:08than the abstract individual?
• 41:10I like to think of this
• 41:13as managing diversity.
• 41:14Managing diversity very quickly.
• 41:23Please work for me.
• 41:38The basic thesis of the relation is,
• 41:41which is our next. Set.
• 41:45Our approach is that human beings are
• 41:48related in mutuality and interdependence.
• 41:51I dare say that nearly
• 41:53all of us are here here.
• 41:55The questions of knowing and valuing
• 41:57our interrelated what one knows
• 41:59cannot be the voice from beliefs,
• 42:02values, and visions of the good,
• 42:04that the that define the verse
• 42:08and equitable environments.
• 42:10The goal here is to create
• 42:12and sustain community,
• 42:13and the emphasis is on relationships.
• 42:17Of mutuality,
• 42:18a democratic space where persons
• 42:21contribute simply because they care.
• 42:24Because they care about the dei
• 42:28mission of the institution and
• 42:31the questions that are raised.
• 42:33Along this line,
• 42:34how do we cover it and appeal to
• 42:38conscience to create and sustain
• 42:40inclusive and diverse communities that
• 42:43honor equity and democratic space?
• 42:46And how might leaders who seek diverse
• 42:50communities survive and transform?
• 42:54The life worlds and systems.
• 42:57While adhering to traditional understandings
• 43:01of community and the values that uphold them.
• 43:06How do I get the guy in the parking lot?
• 43:11To listen.
• 43:12To his conscience and I to mine.
• 43:15How do we define community?
• 43:17After all, whose community is it?
• 43:21Which community are we talking about?
• 43:24Is it the barrio?
• 43:26Is it beta Israel?
• 43:28Is a white evangelicals is
• 43:31a pro-life activists?
• 43:33There are many communities.
• 43:35The obvious weakness.
• 43:37The liability here of the
• 43:41this communitarian view.
• 43:43Is that sometimes it misses what
• 43:46Reinhold Niebuhr used to call
• 43:49the moral man in immoral society?
• 43:52I would say moral persons
• 43:54and immoral society.
• 43:56We can't assume that everybody
• 43:58operates from conscience.
• 44:02The 4th approach.
• 44:05Is is the raconteur because his
• 44:08based on narrative or story,
• 44:10narrative based ethics or virtue
• 44:13ethics takes seriously the experience.
• 44:17And traditions from which we
• 44:20come as primary resources.
• 44:23This is a huge challenge for DEI
• 44:27because I cannot imagine an individual
• 44:31who does not come from certain traditions.
• 44:36And how these traditions shape vision
• 44:39and our understandings of the other.
• 44:42The key questions here are how has
• 44:45my story shaped in significant ways.
• 44:49The way I see,
• 44:50understand,
• 44:50and engage the question of diversity,
• 44:53ethics and inclusion,
• 44:54and what are the dangers of
• 44:57becoming trapped in traditions
• 44:59that are outdated and no longer
• 45:02relevant to the pressing issues
• 45:04of the I think for a minute.
• 45:07About replacement theory or
• 45:10making America great again,
• 45:13and the ways in which they show
• 45:15up in very subtle ways.
• 45:17In our own deliberations.
• 45:20Even in the very exalted towers
• 45:23of the Academy.
• 45:28The 5th and final perspective
• 45:31that I'm suggesting,
• 45:32and then I'll bring some closure.
• 45:35Is what I'm calling the read tooler?
• 45:38The Reed Tooler is reimagining dei
• 45:43by recognizing the ambiguities and
• 45:46contingencies that we all bring to
• 45:50our conversations, deliberations.
• 45:54The retooled a tool of deals
• 45:57upon a super additive power of
• 46:00difference where we appreciate
• 46:02diverse groups and we find ways to
• 46:05enhance achievement of strategic
• 46:07goals and problem solved together.
• 46:12I think that the reteller in many ways is.
• 46:17Is a preferred? Approach.
• 46:21For most of our work together,
• 46:24because it does not ask the question of
• 46:27what is absolute truth or right or wrong,
• 46:30it asked the question in a very
• 46:33pragmatic way. What works best?
• 46:36What are our priorities?
• 46:38How do we appropriate existing resources
• 46:42for solution driven strategies?
• 46:44How do we move beyond contracting and
• 46:47managing as in the rationalist and
• 46:50realist perspectives to embracing?
• 46:52And appreciating difference
• 46:54as the tool in leveraging new
• 46:58possibilities in democratic spaces.
• 47:02The Ritola also gives us a chance.
• 47:06To remember retail and relive our stories,
• 47:10it's a process of remembering our
• 47:14stories in light of larger social,
• 47:17historic narratives.
• 47:20The story that I brought to the parking lot.
• 47:23I was born in Mississippi.
• 47:25As you heard, raised in Chicago IL and I
• 47:30bring certain presuppositions to the table,
• 47:33and thus so did myself.
• 47:35Sufficient gentleman in the parking lot.
• 47:38How do we remember the scripts
• 47:40that have been handed to us when
• 47:43we arrive on the stage of history
• 47:45or in parking lots or in DI?
• 47:47The meetings,
• 47:48how do we then reframe our stories or
• 47:52retell the stories that we are given
• 47:55mainly by tradition by these larger
• 47:59social historical scripts, the habitus?
• 48:04That we receive and not only are born into,
• 48:08but inherit.
• 48:09Finally, how do we relive it?
• 48:12This for me is a process of memory.
• 48:15Work in memory.
• 48:18Envisioning,
• 48:19reimagining with the reteller
• 48:21possibilities for the future.
• 48:26And it helps inform Mission,
• 48:28but this is an ongoing.
• 48:31Dynamic process of inclusion
• 48:35exclusion and reappropriation
• 48:38because it recognizes the past.
• 48:40We are creatures with a past with history,
• 48:44but we also are in many ways
• 48:46self transcendent or aware.
• 48:49We can envision new futures.
• 48:52So that we might live
• 48:54together in the present.
• 48:56Here's another way I think about this
• 48:58and don't worry about reading all of it.
• 49:00But if you were to look at
• 49:02this chart very quickly.
• 49:04In my last minute or two,
• 49:07where would you locate yourself?
• 49:09Your primary location?
• 49:11Maybe you straddle all of these, but see
• 49:16how strategic options orienting images.
• 49:20And these orienting questions play a
• 49:23part in these ways of ethical deliberation,
• 49:27and I can put this back up when we finish.
• 49:32Also keep in mind.
• 49:35That in many ways.
• 49:38I am privileging.
• 49:41Not the rationalists or the realists.
• 49:44Nor the relation is, nor the raconteur.
• 49:49At this point in our history,
• 49:51not just as a nation but world history,
• 49:55where many people with many visions and
• 49:58values are colliding at the intersection,
• 50:02I think.
• 50:04We should give prominence to tools.
• 50:09What are the innovative strategies
• 50:12that have performance centered that
• 50:14deal with ambiguity and contingency?
• 50:16I closed with the story and you
• 50:19may have heard it because I'm
• 50:21concerned about these dangerous
• 50:23and noisy intersections and
• 50:25where it's leading our public.
• 50:27And I'm concerned about those of us who
• 50:30do the hard work of creating democratic
• 50:34space for diverse and equitable exchanges.
• 50:39There's a story by the South
• 50:42African writer Oliver Schreiner.
• 50:44Which is a story about an old
• 50:46mother dog who had for years,
• 50:47led her ducklings to the same pond.
• 50:50Finally, one day she LED a new
• 50:53batch of ducklings to an old pond.
• 50:55And it was all dried up and
• 50:58nothing was left but baked mud.
• 51:00Still,
• 51:00she persisted in bringing
• 51:02her younglings down to it.
• 51:04And walked about flapping her
• 51:06wings with an anxious quag,
• 51:09trying to induce them to enter.
• 51:12But the young ducklings with fresh
• 51:15young instincts could hear far off the
• 51:19delicious drippings from the new dam,
• 51:21which was built up higher to catch the water.
• 51:26When they smelled the chickweed and long
• 51:28grass that was growing up beside the dam,
• 51:31they absolutely refused to disport themselves
• 51:35on the baked mud and pretend to swim.
• 51:40And so they set out for new pastures.
• 51:43Perhaps to lose themselves on the way.
• 51:47Or perhaps to find themselves.
• 51:51To the old Mother Ducks Weiner writes one is
• 51:55inclined to say, ah, good old mother duck.
• 52:00Can you not see that the world has changed?
• 52:05You cannot bring water back into
• 52:08the dried up pond.
• 52:11Perhaps it was better and
• 52:13pleasanter when it was there.
• 52:16But it has gone forever.
• 52:19And would you and yours swim again?
• 52:23He had must be.
• 52:26In other waters.
• 52:30My friends thank you. Thank you.
• 52:38Thank.